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2
2333-2382

  • One night the Sayyid-i Ajall said to Dalqak, “You have married a harlot in haste.
  • گفت با دلقک شبی سید اجل ** قحبه‏ای را خواستی تو از عجل‏

  • You ought to have disclosed this (matter) to me, so that we might have made a chaste (woman) your wife.”
  • با من این را باز می‏بایست گفت ** تا یکی مستور کردیمیت جفت‏

  • Dalqak replied, “I have (already) married nine chaste and virtuous women: they became harlots, and I wasted away with grief. 2335
  • گفت نه مستور صالح خواستم ** قحبه گشتند و ز غم تن کاستم‏

  • I married this harlot without (previous) acquaintance (with her), in order to see how this one (also) would turn out in the end.
  • خواستم این قحبه را بی‏معرفت ** تا ببینم چون شود این عاقبت‏

  • Often have I tried (sound) intelligence; henceforth I will seek a nursery for insanity.”
  • عقل را من آزمودم هم بسی ** زین سپس جویم جنون را مغرسی‏

  • How an inquirer managed to draw into conversation an eminent (saintly) man who had feigned to be mad.
  • به حیلت در سخن آوردن سائل آن بزرگ را که خود را دیوانه ساخته بود

  • A certain man was saying, “I want some one of intelligence, (that) I may consult him about a difficulty.”
  • آن یکی می‏گفت خواهم عاقلی ** مشورت آرم بدو در مشکلی‏

  • One said to him, “In our city there is nobody of intelligence except yonder man who appears to be mad.
  • آن یکی گفتش که اندر شهر ما ** نیست عاقل جز که آن مجنون‏نما

  • Look, there is (one named) so-and-so: mounted on a cane, he rides (it as a cock-horse) amongst the children. 2340
  • بر نیی گشته سواره نک فلان ** می‏دواند در میان کودکان‏

  • He is possessed of judgment and (keen as) a spark of fire; he is as the sky in dignity, and as the stars in high estate.
  • صاحب رای است و آتش پاره‏ای ** آسمان قدر است و اختر باره‏ای‏

  • His glory has become the (rational) soul of the Cherubim; he has become concealed in this (feigned) madness.”
  • فر او کروبیان را جان شده ست ** او در این دیوانگی پنهان شده ست‏

  • But you must not account every madman a (rational) soul: do not, like Sámirí, lay down your head (in worship) to a calf.
  • لیک هر دیوانه را جان نشمری ** سر منه گوساله را چون سامری‏

  • When a manifest saint has declared unto you hundreds of thousands of unseen things and hidden mysteries,
  • چون ولیی آشکارا با تو گفت ** صد هزاران غیب و اسرار نهفت‏

  • And you have not had the (proper) understanding and knowledge, (so that) you have not distinguished dung from aloes-wood— 2345
  • مر ترا آن فهم و آن دانش نبود ** واندانستی تو سرگین را ز عود

  • How, when the saint has made for himself a veil of madness, will you recognise him, O blind one?
  • از جنون خود را ولی چون پرده ساخت ** مر و را ای کور کی خواهی شناخت‏

  • If your eye of intuitive certainty is open, behold a (spiritual) captain under every stone.
  • گر ترا باز است آن دیده‏ی یقین ** زیر هر سنگی یکی سرهنگ بین‏

  • To the eye that is open and (as) a guide, every dervish-cloak hath a Moses in its embrace.
  • پیش آن چشمی که باز و رهبر است ** هر گلیمی را کلیمی در بر است‏

  • ’Tis only the saint (himself) that makes the saint known and makes fortunate whomsoever he will.
  • مر ولی را هم ولی شهره کند ** هر که را او خواست با بهره کند

  • No one can recognise him by means of wisdom when he has feigned to be mad. 2350
  • کس نداند از خرد او را شناخت ** چون که او مر خویش را دیوانه ساخت‏

  • When a seeing thief steals from a blind man, can he at all detect (the identity of) the thief (who is) in the act of passing?
  • چون بدزدد دزد بینایی ز کور ** هیچ یابد دزد را او در عبور

  • The blind man does not know who it was that robbed him, even though the wicked thief may knock against him.
  • کور نشناسد که دزد او که بود ** گر چه خود بر وی زند دزد عنود

  • When a dog bites a blind ragged mendicant, how should he recognise that ferocious dog?
  • چون گزد سگ کور صاحب ژنده را ** کی شناسد آن سگ درنده را

  • How the dog attacked the mendicant who was blind.
  • حمله بردن سگ بر کور گدا

  • A dog was attacking, as (though it were) a warlike lion, a blind mendicant in a certain street.
  • یک سگی در کوی بر کور گدا ** حمله می‏آورد چون شیر وغا

  • The dog rushes angrily at dervishes; the moon smears her eyes with dust of (the feet of) dervishes. 2355
  • سگ کند آهنگ درویشان به خشم ** در کشد مه خاک درویشان به چشم‏

  • The blind man was made helpless by the dog's barking and by (his) fear of the dog; the blind man began to pay honour to the dog.
  • کور عاجز شد ز بانگ و بیم سگ ** اندر آمد کور در تعظیم سگ‏

  • Saying, “O prince of the chase, and O lion of the hunt, thine is the (upper) hand: refrain thy hand from me!”—
  • کای امیر صید و ای شیر شکار ** دست دست تست دست از من بدار

  • For, (moved) by necessity, that (renowned) philosopher paid honour to (one vile as) the tail of an ass, and gave him the title of “noble.”
  • کز ضرورت دم خر را آن حکیم ** کرد تعظیم و لقب دادش کریم‏

  • He (the blind man) too, of necessity, said, “O lion, what (good) will come to thee from such a meagre prey as I am?
  • گفت او هم از ضرورت کای اسد ** از چو من لاغر شکارت چه رسد

  • Thy friends are catching onagers in the desert; thou art catching a blind man in the street; this is bad. 2360
  • گور می‏گیرند یارانت به دشت ** کور می‏گیری تو در کوچه به گشت‏

  • Thy friends seek on agers by hunting (them); thou in (mere) malice seekest a blind man in the street.”
  • گور می‏جویند یارانت به صید ** کور می‏جویی تو در کوچه به کید

  • The knowing dog has made the onager his prey, while this worthless dog has attacked a blind man.
  • آن سگ عالم شکار گور کرد ** وین سگ بی‏مایه قصد کور کرد

  • When the dog has learned the knowledge (imparted to him), he has escaped from error: he hunts lawful prey in the jungles.
  • علم چون آموخت سگ رست از ضلال ** می‏کند در بیشه‏ها صید حلال‏

  • When the dog has become knowing (‘álim), he marches briskly; when the dog has become a knower of God (‘árif), he becomes (as) the Men of the Cave.
  • سگ چو عالم گشت شد چالاک زحف ** سگ چو عارف گشت شد ز اصحاب کهف‏

  • The dog has come to know who is the Master of the hunt. O God, what is that knowing light? 2365
  • سگ شناسا شد که میر صید کیست ** ای خدا آن نور اشناسنده چیست‏

  • (If) the blind man knows it not, ’tis not from (his) having no eye (to see); nay, ’tis because he is drunken with ignorance.
  • کور نشناسد نه از بی‏چشمی است ** بلکه این ز آن است کز جهل است مست‏

  • Truly, the blind man is not more eyeless than the earth; and this earth, by the grace of God, has become a seer of (God's) enemies.
  • نیست خود بی‏چشم تر کور از زمین ** این زمین از فضل حق شد خصم بین‏

  • It saw the Light of Moses and showed kindness to Moses; (but) Qárún it engulfed, (for) it knew Qárún.
  • نور موسی دید و موسی را نواخت ** خسف قارون کرد و قارون را شناخت‏

  • It quaked for the destruction of every false pretender: it understood (the words that came) from God, “O earth, swallow (thy water)!”
  • رجف کرد اندر هلاک هر دعی ** فهم کرد از حق که یا أرض ابلعی‏

  • Earth and water and air and sparking fire are unacquainted with us, but acquainted with God. 2370
  • خاک و آب و باد و نار با شرر ** بی‏خبر با ما و با حق با خبر

  • Contrariwise, we are aware of (things) other than God, (but) unaware (heedless) of God and of so many warners (prophets).
  • ما بعکس آن ز غیر حق خبیر ** بی‏خبر از حق و از چندین نذیر

  • As a necessary consequence, they (the elements) all shrank from (accepting) it (the trust offered to them): (the edge of) their impulse to partake of life was blunted.
  • لاجرم أشفقن منها جمله‏شان ** کند شد ز آمیز حیوان حمله‏شان‏

  • They said, “We all are averse to this life, (namely), that one should be living in relation to created beings and dead in relation to God.”
  • گفته بیزاریم جمله زین حیات ** کاو بود با خلق حی با حق موات‏

  • When he (any one) remains away from created beings, he is orphaned (single): for intimacy with God, the heart must be free (from relations with aught besides).
  • چون بماند از خلق گردد او یتیم ** انس حق را قلب می‏باید سلیم‏

  • When a thief steals some article of property from a blind man, the blind man is blindly lamenting. 2375
  • چون ز کوری دزد دزدد کاله‏ای ** می‏کند آن کور عمیا ناله‏ای‏

  • Until the thief say to him, “’Tis I that stole from thee, for I am an artful thief,”
  • تا نگوید دزد او را کان منم ** کز تو دزدیدم که دزد پر فنم‏

  • How should the blind man know his thief, since he hath not the eye's light and that radiance (of vision)?
  • کی شناسد کور دزد خویش را ** چون ندارد نور چشم و آن ضیا

  • When he (the thief) speaks (and confesses), at once take tight hold of him, that he may tell the marks (descriptive) of the (stolen) goods.
  • چون بگوید هم بگیر او را تو سخت ** تا بگوید او علامتهای رخت‏

  • The Greater Jihád (Holy War), then, consists in squeezing the thief, in order that he may tell what he has stolen and what he has carried off.
  • پس جهاد اکبر آمد عصر دزد ** تا بگوید که چه دزدیده است مزد

  • First, he has stolen your eye-salve; when you take it (from him), you will regain (your) insight. 2380
  • اولا دزدید کحل دیده‏ات ** چون ستانی باز یابی تبصرت‏

  • The goods of wisdom, which have been lost by (your) heart, are certainly to be found with the man of heart (the saint).
  • کاله‏ی حکمت که گم کرده‏ی دل است ** پیش اهل دل یقین آن حاصل است‏

  • The blind of heart, notwithstanding (his possession of) life and hearing and sight, is never knowing the devilish thief by the traces (which he leaves).
  • کوردل با جان و با سمع و بصر ** می‏نداند دزد شیطان را ز اثر